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The s in Australia, as in other industrialised nations, were years of rapid economic and industrial change. They were characterised by the combined impact. John Paul II, The encyclical Laborem Exercens was written by Pope John Paul II in to celebrate 90 years since the publication of. Issued by Pope John Paul II on the ninetieth anniversary of Leo XIII’s Rerum Novarum, Laborem Exercens expands and reshapes the corpus of.

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Vatican II Dignitatis humanae Gaudium et spes.

Catholic Social Teaching: John Paul II, Laborem Exercens

It was signed on September 14, feast of the Holy Cross. This laboerm then raises the issue of property ownership, its rights, duties and morality. Views Read Edit View history.

At the same time it differs from the programme of capitalism practised by liberalism and by the political systems inspired by it. In Virtual Module Reader: Jesus Christ looks upon work with love because he himself was a laborer. Careful attention must be devoted to the physical and psychological working conditions of disabled people-as for all workers-to their just remuneration, to the possibility of their promotion, and to the elimination of various exedcens.

If we follow the main line of development of the documents of the supreme Magisterium of the Church, we find in them an explicit confirmation of precisely such a statement of the question. Furthermore, in this teaching attention to the question goes back much further than the last ninety years. Whether the work is done in a system of private ownership of the means of production or in a system where ownership has undergone a certain “socialization”, the relationship between the employer first and foremost the direct employer and the worker is resolved on the basis of the wage, that is through just remuneration for work done.

But it is fitting that they should be able to fulfil their tasks in accordance with their own nature, without being discriminated against and without being excluded from jobs for which exegcens are capable, but also without lack of respect for their family aspirations and for their specific role in contributing, together with men, to the good of society. Various forms of neo-capitalism exercems collectivism have developed.

Laborem exercens – Wikipedia

John Paul proposed a family wagei. If this is not done, incalculable damage is labirem done throughout the economic process, not only economic damage but first and foremost damage to man. Instead, as the guardian of the common good of the nation, she must be concerned with the entire life of her citizens, but it by no means follows that the state should directly involve herself in every aspect of life.


This fact in no way alters our justifiable anxiety that in work, whereby matter gains in nobility, man himself should not experience a lowering of his own dignity One can see from this, though, that John Paul is not exrrcens capital in this case as shorthand for capitalists. Work is, as has been said, an obligation, summayr is to say, a duty, on the part of man.

Papal Documents

Then look at sumjary Response. Discuss this idea with reference to paragraph 3. Obviously we are dealing here with different kinds of work, not only so-called manual labour but also the many forms of intellectual work, including white-collar work and management. Behind both concepts there are people, living, actual people: And if the solution-or rather the gradual solution-of the social question, which keeps coming up and becomes ever more complex, must be sought in the direction of “making life more human”, then the key, namely human work, acquires fundamental and decisive importance LE 3 However true it may be that man is destined for work and called to it, in the first place work is “for man” and not man “for work”.

LE 12 the error of economism [is] that of considering human labour solely according to its lablrem purpose. Throughout this period, which is by no means yet over, the issue of work has of course been posed on the basis of the great conflict that in the age of, and together with, industrial development emerged between “capital” and “labour”, that is to say between the small but highly influential group of entrepreneurs, owners or holders of the means of production, and the broader multitude of people who lacked these means and who shared in the process of production solely by their labour.

In fact there is no doubt that human work has an ethical value of its own, which clearly and directly remain linked to the fact that the one who carries it out is a person, a conscious and free subject, that is to say a subject that decides about himself. laboem


From summwry spring certain specific rights of workers, corresponding to the obligation of work. But here it must be emphasized, in general terms, that the person who works desires not only due remuneration for his work; he also wishes that, within the production process, provision be made for him to be able to know that in his work, even on something that is owned in common, he is working “for himself”.

It will redound to the credit of society to make it possible for a mother-without inhibiting her freedom, without psychological or practical discrimination, and without penalizing her as compared with other women-to devote herself to taking care of her children and educating them in accordance with their needs, which vary with age.

In Laborem Exercens the point is made that all capital is the result of labour. Aummary sources of the dignity of work are to be sought primarily in the subjective dimension, not in the objective one. Thus it is necessary to proclaim and promote the dignity of work, of all work but especially of agricultural work, in which man so eloquently “subdues” the earth he has received as a gift from God and affirms his “dominion” in the visible world.

Laborem Exercens (14 September ) | John Paul II

And because of their importance and their influence on wages and working conditions, these indirect employers have, to one degree or another, a true responsibility no. The dignity of agricultural work is addressed as are the rights of people with disability.

Indirect employers are other persons, groups and structures that affect or constrain the direct employer. It was precisely one such exxercens anomaly summsry gave rise in the last century to what has been called “the worker question”, sometimes described as “the proletariat question”.

Toil is something that is universally known, for it is universally experienced. In a passage in the article not long before the point at which the reading zummary below begins, Lamoureux refers to an issue on which LE was quickly subject to criticism: